Gendo 元道 enshrines within its process and practice, the whole body in reality and our part as projection.
Do or Dao 道 is the way. Nature her/it self, the happening of reality.
Gendo 元道 is the way of the original source. Our fundamental truth is the whole body in creation, and our part as projection. I consider this the essence of reality.
It is all experience for us within projection. Our projected actuality may be related with reality, the whole body alive in creation.
Gen do 元道 incorporates Shinto (神道) - our spiritual and instinctive connection to place, people and the land, their purity or essence, nature and being, the way of the gods or spirits, aboriginal. Zen (禅) - trunkal integrity in sitting (Zazen 座禅), our foetal extent and potential before terrestrial trial, fundamental presence and being, absolute physicality, Nothingness and Emptiness (無 空). Daoism (道教) - The Way or what is, happens and is happening, Nature, action through non-action. Martial arts and Performance - connected movement. Yoga, alignment, balance - holding and breathing as part with our whole. Mai (舞), dance - connected expression.
”Part theory”, ”Whole body method” and ”Complete whole body” are the three pillars of Gendo. "Orientation" is a method for capturing the hc and for introducing reality.
2 Whole body method (全体方 Zentai hou) - to introduce, be related with and become a part of the whole body.
The whole body is the whole self, the whole being, more than the sum of his or her parts. The whole body is in and of reality. From our usual exclusive and isolating identification with what we experience in our projected reality, our being in relation with him/her is the process of reality or “what happens”. We can promote what happens by promoting the whole body and presenting our self with our reality as projected actuality. It begins by sitting up or straightening the whole body, but must proceed to stopping our limited, contexual and partial reckoning, involvement and effort.
The whole body is form and being in and of reality. We are a projected state with sense and notion of form and substance. Our projected actuality is to be related with a whole being in reality, to whom we as an identity individually belong, as a part.
To introduce the whole body, the core is a reference through out his/her trunk-al extent, and the other end (pelvis) is the clue to the solid body. The axis between the inside and outsides on the two sides of the trunk and axis through the limbs give further reference to the whole body, especially in movement. However, we must remind our selves of our reality of experience being projection and use our projected actuality to be in relation with our whole being - our sense of doing and being, through actuality, to whole body happening.
1 promote the whole body
2 promote what happens as relate with the whole body
3 introduce reality :
a) STOP promoting
b) slow for self
c) slow for reality, the whole body
introduce reality, the whole body alive in creation, spirited at core
not direct, refer, contemlate, introduce "who is there"
"what happens" is the proecess of reality, in relating with the whole body
can know and promote what happens, but must be beyond self and its effort
The three pillars
1 Part theory (部分説 Bubun setsu) The hc is projection, a projected part of the whole body projected through his or her nervous system. As a projected part, we are affected by our orientation with the whole body. We may be captured in space in our projected actuality, and be in relation with the whole body. In this understanding is a practice, an act, to orientate in space and with the whole body - we, as a projected part, "to be in relation with" our whole.
"Orientation in space" captures us in our actuality or existence as projection. We are used to relating with what we experience within our projected reality. Stop in our identification in our self and with what we experience, and approach our actuality.
"Orientating with the whole body", we enact our part as projection, to be in relation through our projection with our whole, who is in and of reality. We are more integral, connected and free, as a part for it is our truth. And our whole is more complete with less isolated parts.
3 Complete whole body (完全体 Kan zentai) - the form implies the state and vice versa. In becoming a part, our whole is more complete.
The split, domed and level brain with vertical spine is the symbol of the complete whole body. This core structure, through neck, chest, diaphragm and belly, and over level pelviswith upright legs, clean heels and sure of foot, aligns in gravity with the whole body.
The whole body's form, bespeaks our state.
The complete whole body is an ideal for the whole self, for every part to be integral parts. It is a reference, goal and guide, not for us to hold directly, but to be placed with the whole body. We come "true to surface" through the mid-line (top of the head, fore head, nostril-upper lip, neck, sternum, front of thre diaphragm stomach or epigastrium, etc), palm and sole, we gather our girth and full extent. The two ends complete core's trunkal extent. The other end is the clue to the whole body who encompasses both his or her solid and projected parts.
single essence of the whole body and All creation
the abscence of the whole body and the rest of creation from projection, where we are having an experience
the disassociation through which we are having an experience
the human condition
our reality including the self and what we experience, created and projected, by a whole body
the whole body alive in creation and our being a part